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Shiurim & Adult Education
THOUGHTS ON PARASHAT VAYIKRA BY SAMUEL KOSLOVER
The central theme of sefer Vayikra is the Mishkan and sacrifices. The purpose of sacrifices is not to settle a sin-expense sheet, but rather to sustain a direct relationship with Hashem. While the halachic structure and ritual details of the sacrifices are exacting, they are not mechanical. Each step is spiritually and emotionally charged—designed to provoke a powerful inner response and effect genuine transformation. But even with all that, the central thrust of the korban is to bring the totality of the self before G-d.
This surrender begins with dissolving ego. On the surface, ego is arrogance. But at its root, it is the refusal to trust G-d’s governance of the world. Rav Tzadok HaCohen writes that the first appearance of something reveals its essence. The essence of korban is first revealed at the Akeidat Yitzchak. That moment where Hashem commands Avraham to hold back after proving his devotion demonstrates that Hashem does not desire bloodshed, He desires relationship. The Zohar says that Yitzchak actually died on the altar and was then revived, indicating that passing through a death-like experience in service of Heaven produces life, and on a more practical level, everything that seems to run contrary to providence will eventually be rectified. Yitzchak’s name, Yitzchak, from ketz chai means the end results in life.
This is what Esav rejected. When he says, “Behold, I am going to die—what use is the birthright to me?” Rashi explains he feared the death penalties associated with Temple service. But beneath that, Esav rejected the pain and burden of being chosen by G-d. He couldn’t understand that suffering with faith leads to resurrection. That’s why his spiritual heirs imagine someone must die for them as atonement. But only G-d directly can atone.
That is what the Mishkan teaches. It’s the living continuation of the Akeidah. It affirms survival and eventual salvation but only through full surrender. Through bringing yourself fully into G-d’s presence and trusting in His plan beyond your understanding.
This depth is expressed in the passuk Nefesh ki yakriv korban mincha, the soul brings the offering. The Chassidic masters teach that the offering being brought is the person’s soul, and that the five words in this verse correspond to the five levels of the soul—nefesh, ruach, neshamah, chayah, yechidah. Every part of the person must be present.
This understanding that the essence of korbanot is the sublimation of ego, helps explain how we can still attain atonement and closeness to G-d even in the absence of the Temple. The primary purpose was never the physical offering alone, but the inner act of drawing close, of surrendering the self. That purpose remains accessible in every generation.
At the same time, the Gemara in Masechet Sotah offers a profound reassurance. It teaches that beneath the Temple Mount, the main vessels of the Mishkan—the mizbeach, shulchan, menorah, and ketoret—continue to operate miraculously. As if to say: the spiritual core of the Temple service never ceased. The relationship it offered was never truly severed.
May we merit to see the complete redemption, to stand once more on Har HaBayit, and to bring the Korban Pesach as per halacha, in the rebuilt Beit HaMikdash speedily in our days.
Shabbat shalom.
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